Dear Matt

I would beg you and indeed myself and all that we be careful somewhat in
reading the noble Some Answered Questions.

Consider eg this noble passage from that peerless and priceless Book

***We have many times demonstrated and established that man is the noblest
of beings, the sum of all perfections, and that all beings and all
existences are the centers from which the glory of God is reflected - that
is to say, the signs of the Divinity of God are apparent in the realities of
things and of creatures.
 (`Abdu'l-Baha:  Some Answered Questions, Page: 195)
***

When you read this bearing in mind the original words of the Master

We have many times demonstrated and established that man is the noblest of
beings [**ashraf e "MUMKINAAT"**], the sum of all perfections, and that all
beings [**jamee'e "KAAENAAT"**]and all existences [**wa "MAWJUUDAAT"*] are
the centers from which the glory of God is reflected - that is to say, the
signs of the Divinity of God are apparent in the realities of things
[HAQAA'EQ E MAWJUUDAAT]and of creatures [WA JAMEE' KAAENAAT].
 (`Abdu'l-Baha:  Some Answered Questions, Page: 195)
my humble point is that the original Persian uses words that are technically
very precise and [although this servant is bereft of a comparative Arabic
Philosophical Dictionary I will forward this to my beloved Vahid Brown and
Tarjuman so that they can correspond with you]
Thus MUMKIN is being but really I think it is contingent being being in the
process of being...
whereas KAA'EN is being that is it is already existent so to speak...
[in the very commencement of Sura of the Sun Tafsir Baha'u'llah reveals that
the MUMKIN belongs to the world of Ikhteraa' and Kaa'en belongs to the World
of Ebdaa'. Again although both Ekhteraa' and Ebdaa' are translated as
creation they are parts of different arcs of creation]

My humble understanding so far is that Mawjuud= kaa'en [but I can be
corrected...]

My point being there is a sense in which MUMKIN is being but not quite
attained existence whereas KAA'EN is being that has attained existence.

I am sure my wonderful brother J Vahid Brown will help you more and other
scholars on Tarjuman may help as well

not knowing anything and not having a being less than a drop vis a vis the
Billowing Waves of the Most Great Ocean of Baha'u'llah

kf

IN REPLY TO:

----- Original Message ----- 
From: MATTHEW MENGE
To: Baha'i Studies
Sent: 25 August 2003 05:25
Subject: beings and existents



I am working on a paper/talk that deals in part with astronomy and geology
and I was wondering what is the exact meaning of the word used when
'Abdu'l-Baha discusses "beings" in Some Answered Questions.

For example: "This is why from every natural composition a *being* can come
into existence, but from an accidental composition no *being* can come into
existence."  (SAQ, p.181)

"Universal *beings* resemble and can be compared to particular *beings*, for
both are subjected to one natural system, one universal law and divine
organisation." (ibid. p.182)

"In the same manner, it is evident that this terrestrial globe, having once
found existence, grew and developed in the matrix of the universe, and came
forth in different forms and conditions, until gradually it attained this
present perfection, and became adorned with innumerable *beings*, and
appeared as a finished organisation." (ibid. pps. 182-183)

What piqued my interest in that in some of these cases (but not all) I have
seen the word "being" alternatively translated as "existent".

I am investigating the possibility that 'Abdu'l-Baha considered certain
mineral creations in the universe to be in some sense "alive".  Or to put it
in another way, that He considered various manifestations of the mineral
spirit to be "beings" or "creatures".

Best Regards,

Matt



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